Homilies on Acts 17.1–17.3

“This Moses, whom they denied, saying, ‘Who made you a ruler and a judge over us?’ this one God sent as ruler and redeemer with the hand of the angel who appeared to him in the bush.” This fits the present subject very well. “This Moses,” he says. Which Moses? The one who was in danger of perishing, the one despised by them, “whom they denied, saying, ‘Who made you a ruler?’”, just as they also said of Christ, “We have no king but Caesar.” “This one God sent as ruler and redeemer with [the hand] of the angel who said to him, ‘I am the God of Abraham.’” Here he shows that the wonders that took place also came about through [Christ]. “This man,” that is, Moses (and see how he shows him illustrious) “led them out, having done wonders and signs in the land of Egypt and at the Red Sea and in the wilderness for forty years. This is the Moses who said to the sons of Israel, ‘The Lord God will raise up for you a prophet from your brothers, as …’” … Herod wanted to kill this one too, and he was kept safe in Egypt, just as that one also was plotted against when he was a child. “This is the one who was in the congregation in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers; who received living oracles to give to us.” Again, nowhere a temple, nowhere a sacrifice. “With the angel,” he says, “he received living oracles to give to us.” Here he shows that he not only did signs but also gave a law, as Christ did. Just as this man first does signs and then gives laws, so too does Christ. But they did not listen to him, having learned always to disobey, after the signs, after the wonders of forty years. And not only this, but they even showed the opposite; and to make this plain he added: “Whom our fathers would not obey, but they turned back in their hearts to Egypt, saying to Aaron, ‘Make us gods who will go before us; for as for this Moses who led us out of the land of Egypt, we do not know what has become of him.’ And they made a calf in those days, and offered sacrifices to the idol, and rejoiced in the works of their hands. But God turned and gave them over to worship the host of heaven, as it is written in the book of the prophets: ‘Did you offer me slain beasts and sacrifices forty years in the wilderness, house [of Israel]? And you took up the tent of Moloch and the star of your god Rephan, the figures that you made in order to worship them. And I will remove you …’ The tent of witness was with our fathers in the wilderness, just as he who spoke to Moses directed him to make it according to the pattern that he had seen.” And though there was a tent, there were no sacrifices. That there were none the prophet makes plain when he says, “Did you offer me slain beasts and sacrifices?” The tent of witness existed, and it did them no good; they went on perishing. Neither did the signs before this, nor anything after these, do them any good. “Which our fathers, having received it in turn, also brought in.” Do you see that the place is holy wherever God is? That is why he also said “in the wilderness,” to set place against place. Then the benefit: “And our fathers, having received it in turn, brought it in with Joshua when they took possession of the nations whom God drove out before our fathers, until the days of David, who found favor before God and asked to find a dwelling place for the God of Jacob.” David asked to build, and the great and wonderful man does not obtain it; but Solomon, the one passed over, builds. That is why he says, “But Solomon built him a house. Yet the Most High does not dwell in temples made with hands.” This was shown by what had already been said; it is shown also by a prophetic voice, and how, hear in what follows: “As the prophet also says: ‘Heaven is my throne, and the earth the footstool of my feet. What house will you build for me, says the Lord, or what is the place of my rest? Did not my hand make all these things?’” “Do not wonder,” he says, “if Christ does good to those who refuse his kingdom, if this happened also in the time of Moses.” For he did not simply deliver them, but did so also while they were living in the wilderness. Do you see that those signs too were for their sake? So the one who conversed with God, who was saved against all expectation, who did so much and had such power, shows that the prophecy must by all means be fulfilled, and he does not contradict himself. But let us look at what was said from the beginning. “This is,” he says, “the Moses who said, ‘The Lord will raise up for you a prophet like me.’” I think Christ was referring to this when he said, “Salvation is from the Jews,” hinting at himself. “This is the one who was in the wilderness with the angel who spoke to him.” See, again he shows that he gave the law, if indeed he was with him in the congregation in the wilderness. Here he also reminds them of a great wonder, the one that took place on the mountain. “Who received living oracles to give to us.” Moses is wonderful everywhere, and more so when he had to give laws. What does “living oracles” mean? Either those whose fulfilment was shown by words, or he means the prophecies. Then the charge, for the present against the patriarchs: after the signs and the wonders, after receiving living oracles, “whom,” he says, “they would not obey.” And he rightly said “living oracles,” to show that there are also ones that are not living, of which Ezekiel too speaks, as when he says, “And I gave you statutes that were not good.” It was in contrast to such, then, that he said “living.” “But they thrust him away, and turned back in their hearts to Egypt,” where they groaned, where they cried out, from where they called on God. “And they said to Aaron, ‘Make us gods who will go before us.’”

O the folly! “Make,” he says, “so that they may go before us.” Where? To Egypt. Do you see how hard it was to drag them away from Egyptian customs? What are you saying? You do not wait for the one who led you out, but you deny the benefit and flee from the benefactor? And see how they insult him: “For this Moses,” he says, “who led us out of the land of Egypt.” Nowhere the name of God; they ascribed everything to Moses. Where they ought to have given thanks, they bring Moses forward; but where they ought to obey the law, they no longer refer to Moses. And yet he had told them that he was going up to receive the law; but they did not hold out even forty days. “Make us gods.” They did not say “a god,” but “gods”; so wildly did they rave that they do not even know what they are saying. “And they made a calf in those days, and offered sacrifices to the idol.” Did you see the excess of folly? Where God appeared to Moses, there these men make and sacrifice. “And they rejoiced,” he says, “in the works of their hands.” At what should have made them hide their faces, they rejoiced. And what wonder is it if you do not know Christ, when [they did not know] even Moses, and God, who was shown by so many signs? They not only failed to know him, but insulted him in another way too, by making idols. “But God turned and gave them over” … from then on these customs, from then on the sacrifices; they themselves first made sacrifices, to the idols. David too points this out when he says, “And they made a calf in Horeb, and worshiped the carved image.” For before this there is nowhere the name of sacrifice, but commandments that are living and oracles that are living; nowhere rites, but wonders and a display of signs. “As it is written in the book of the prophets.” Here he did not bring in the testimony idly, but to show that there was no need of sacrifices. And see what it says: “Did you offer me slain beasts and sacrifices forty years in the wilderness? And you took up the tent of Moloch and the star of your god Rephan, the figures that you made in order to worship them.” He used the word expressively. What he means is this: you cannot say that it was from sacrificing to me that you came to sacrifice to those as well; and this in the wilderness, where above all he watched over them. “And you took up the tent of Moloch.” This is the cause of the sacrifices. “And I will remove you” … an accusation of their wickedness. “And how,” someone says, “was there a tent of witness?” It existed for this purpose, that they might have God as witness. So it existed for this alone. “For according to the pattern,” it says, “that was shown to you on the mountain”; so the design was made on the mountain; and this tent too was carried about in the wilderness, and not set in one place. He calls it a tent of witness for no other reason than the wonders and the commandments. Nevertheless, neither it nor they had a temple. So the angel himself gave the very pattern too. “Until the days,” he says, “of David.” So there was no temple until then, although he had even driven out the nations, of whom he says, “whom God drove out before our fathers.” He said this showing again that there was no temple then. What am I saying? So many wonders, and nowhere a temple? So too the tent came first, and nowhere a temple. “And he asked to find favor before God.” He asked, and did not build; so little was the temple a great thing, even if some thought Solomon great for building the temple, and for that reason even set him above his father. That he was not better than his father, nor even his equal, except in the opinion of the many, he made plain by adding: “Yet the Most High does not dwell in temples made with hands, as the prophet says: ‘Heaven is my throne, and the earth the footstool of my feet.’” For not even these are worthy of God, if indeed they are things made, if indeed they are works of his hand. See how he leads them upward little by little. For he shows through the prophet that not even these may be called worthy of God. “And for what reason,” someone says, “does he use such vehement speech here?” His boldness was great, since he was about to die; for I think he knew this too by revelation. “Stiff-necked and uncircumcised in hearts and ears.” This too is prophetic; nothing of it is his own. “You always resist the Holy Spirit; as your fathers did, so do you.” When he did not want there to be sacrifices, you sacrificed; when he wants them, again you do not sacrifice; when he did not want to give you … Again, when the temple stood, you served idols; when he wants to be served without a temple, you do the opposite. See, he did not say, “You resist God,” but “the Spirit”; so little does he know any difference. And the greater thing: “As your fathers did,” he says, “so do you.” So Christ too reproached them, since they always boasted greatly of their fathers. “Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One.” And he says “of the Righteous One,” wishing to humble them. “Of whom you have now become betrayers and murderers.” He charges them with two things: that they [betrayed], and that they murdered. “You who received the law by ordinances of angels, and did not [keep it].”

What is this? Some say, the [law] ordered by angels. … But it is not so; for where … angel … the law, he says, the one put into his hands through the angel who appeared to him in the bush; for surely not a man … So it is nothing wonderful that these men … did those things … he says, and did these. If you killed those who foretold him, much more him. Here he shows them disobedient both to angels and to the prophets and to the … and to all, just as … Scripture says, “Lord, they have killed your prophets, they have torn down your altars.” Those then who lay claim to the law [said], “He blasphemes against Moses.” But he shows that it is they rather who blaspheme, not only against Moses … but also against God; and that they were such from the beginning; and that they themselves abolished the customs, and that … of these from now on; and that while they accused him of opposing Moses, they themselves were opposing the Spirit; and not simply, but also with … they had held their enmity from of old. Do you see that he shows them opposing all … and not keeping the law? And yet Moses said, “The Lord will raise up for you a prophet”; and the … foretold that he would come, and the prophet …, “What house will you build for me?” and again, “… slain beasts and sacrifices did you offer me forty years?” This is the boldness of a man [who has taken up] the cross. Let us too, then, imitate it. … it is not a time of war, but of boldness … “For I spoke,” it says, “of your testimonies before kings, and was not ashamed.” So when we engage with Greeks, let us … silence them in this way, without anger, without harshness. For if we do this with anger, it no longer seems [boldness] but passion; but if gently, … this is boldness. For it is not possible for the same thing at once … to be both an achievement and a failing. Boldness is an achievement; anger, a failing. So if we mean to have boldness, we must be clean [of anger], so that no one may put our words down to it. … if you speak with anger, you have lost everything, even if you …, even if you admonish, whatever you do. See this man speaking without anger; for he did not [revile them], but reminded them of the prophetic word. … That he was not angry he showed when he was being ill-treated, praying for them and saying, “Do not hold this sin against them.” So he was not speaking in anger, but grieving and stung on their behalf; since that is also why it is said of his face, “They saw his face as the face [of an angel],” so that he might draw them. Let us then be clean [of anger]. The Holy Spirit does not dwell where [anger is] … accursed is the man given to anger. Nothing sound can come from where anger comes out. For just as in … one could not have the occasion to philosophize, so neither … But if … is to speak or [hear] anything wise, the soul must first be in harbor. Do you not see how, when we want to discuss some necessary matters, we look for places clear of noise, where there is quiet, where there is calm, so that we are not distracted? And if the noise from outside distracts, much more the turmoil within. Even if such a man prays, he prays in vain, doing it with wrath and anger; if he speaks, he will be laughable; if he is silent, the same again; if he eats, he is harmed in this way too; whether he drinks or does not drink; even in their dreams such people have such fancies. For what about such people is not absurd? Disagreeable eyes, a twisted mouth, [a tongue] that spares no one, a mind beside itself, an unseemly bearing, much ugliness. Tell me, the eyes of the possessed and of the drunk and of madmen, how do they differ from one another? Is not the whole thing madness? For what if it is only for a time? This is worse. For the madman is held under restraint for a time; but what is worse than this one? And they are not ashamed of the excuse: “I did not know,” he says, “what I said.” And why did you not know this, you rational man, who have reason? Why do you do the deeds of irrational animals, like a wild horse carried off by wrath and anger? Indeed the excuse itself deserves a charge. Would that you knew what you say! “The words belong to anger,” he says, “not to me.” How to anger? Anger has no strength unless it takes it from you. It is as if someone were to say, “The wounds belong to my hand, not to me.” What do you think most needs anger? Is it not war and battle? But even there, if anything is done with anger, everything is spoiled and lost. For those who fight least of all ought to be angry; those who are insulted least of all ought to be angry. “And how can one fight?” he says. With reason, with gentleness; for fighting is standing against an opponent. Or do you not see that even these wars are bounded by law and ordinance and set times? For anger is nothing but an irrational impulse, and nothing rational can come from what is irrational. Since this man too said such things, and not [in anger] … Elijah too said, “How long will you limp on both your hams?” and he was not angry. And Phinehas slew, and he was not angry. For anger does not let one see, but, as in a battle at night, binding everything, both eyes and ears, it leads one wherever it wishes. Let us then rid ourselves of this demon; let us put it down when it is beginning; let us put the seal on our breast like a bridle. Anger is a shameless dog; but let it learn to obey the law. If there is a dog in a flock so wild that it does not obey the herdsman's command, nor recognize his voice, everything [is ruined]; but if it gets a taste of the sheep, it is useless and is slaughtered. If it has learned to obey you, keep the dog; it is useful against wolves, against pirates, barking against the robber chief, not against the sheep nor against the household. If it does not obey, it ruins everything; if it learns to despise you, it destroys everything. So let anger not consume the gentleness within you, but guard it and make it fat. And it will guard it and let it graze in great safety, if [it barks at] the foul thoughts and the wicked … In this way gentleness is preserved, when we never think anything bad of our neighbor; in this way we become worthy of respect, when … we do not learn to be shameless. For nothing makes one so shameless as a bad conscience. Why are prostitutes shameless? Why are virgins modest? Is it not from their sin that the former are so? Is it not from their chastity that the latter are? For nothing makes one so shameless as sin. “But on the contrary,” someone says, “it makes one ashamed.” Yes, the one who has condemned himself; but the one who has stopped blushing it makes even more brazen; for the one who has despaired of himself becomes bold. “For the ungodly man,” it says, “when he comes into the depth of evils, despises.” The shameless man will also be brazen, and the brazen man bold. Do you want to learn when gentleness is consumed? When wicked thoughts chew it up. But even if this happens, that the dog does not stand by barking loudly, not even then must one despair. For we have a sling and a stone (you know the saying); we have a spear too, and a fold, and a pen, in which we will keep our thoughts unharmed. If the dog fawns on the sheep but is fierce against those outside and keeps awake, this is a dog's virtue; even if it is hungry, not to taste the sheep; even if it is full, not to spare the wolves. Such too is anger: even if it is bitten, not to depart from gentleness; even if it is at rest, to be roused against the wicked thoughts; not to abandon what is its own even when it strikes, but to know it, and to savage what is foreign even when it fawns. The devil often fawns like the dog; but let everyone know that he is a stranger. So let us too fawn on virtue even if it grieves us, and turn away from vice even if it delights us. Let us not become worse than dogs, who do not leave their masters even when they are whipped and choked. And if a stranger feeds them, will they not harm him all the more? Anger is sometimes useful, but when it barks at strangers. What does “whoever is angry with his brother without cause” mean? In place of: “Do not avenge yourself, nor take revenge”; if you see another perishing, stretch out your hand. That is no longer anger, when you are free of feeling for your own cause. David caught Saul, and was not angry, nor did he drive the spear in when he had his enemy in his hands, but he fought off the devil. Moses, when he saw a foreigner doing wrong, even killed him; but when it was one of his own, no longer; he tried to reconcile his brothers, but the others he even drove off. And yet Scripture testifies that he was the meekest of men; but nevertheless he was also roused. But we are not so; where we ought to show meekness, we are [fiercer] than all the beasts, [and where we ought to be roused,] … and sleepier. Since then we do not use [what is] in us as we ought, for that very reason our life too is spent on nothing that it ought. So too with tools: if one uses one thing for another purpose, he ruins everything. For instance, if someone takes a knife and does not use it where it should be used, but does the work with his hand, he will achieve nothing more; just as the one who, where he should use his hand, [uses] the knife … and a physician, if he does not cut where he must cut, and cuts where he must not, ruins everything. Therefore I urge you, let us use the thing in its season. There is no season for anger when we are defending ourselves; but when we must correct others, then above all we must use it, so that we may snatch others away. In this way we shall be like God, keeping ourselves free from anger everywhere, and we shall attain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.